Death in the Stone Age Making Sense of Mesolithic-Neolithic Mortuary Remains from Finland (Ca

Department of Cultures University of Helsinki Finland DEATH IN THE STONE AGE MAKING SENSE OF MESOLITHIC-NEOLITHIC MORTUARY REMAINS FROM FINLAND (CA. 6800 TO 2300 CAL BC) Marja Ahola ACADEMIC DISSERTATION To be presented, with the permission of the Faculty of Arts of the University of Helsinki, for public examination in lecture room PIII, Porthania, on 18 October 2019, at 12 noon. Helsinki 2019 Supervisors Doc. Antti Lahelma Department of Cultures University of Helsinki Prof. Mika Lavento Department of Cultures Univesity of Helsinki Doc. Kristiina Mannermaa Department of Cultures University of Helsinki Reviewers PhD Liv Nilsson Stutz Department of Cultural Sciences Linnaeus University, Sweden Prof. Aivar Kriiska Institute of History and Archaeology University of Tartu, Estonia Opponent PhD Liv Nilsson Stutz Department of Cultural Sciences Linnaeus University, Sweden © Marja Ahola (Summary paper) © The Finnish Death Studies Association (Paper I) © The Archaeological Society of Finland (Paper II) © Cambridge University Press (Paper III) © John Wiley & Sons Ltd (Paper IV) © The Royal Swedish Academy of Letters, History and Antiquities (Paper V) ISBN 978-951-51-5300-5 (pbk.) ISBN 978-951-51-5301-2 (PDF) http://ethesis.helsinki.fi Unigrafia Helsinki 2019 ABSTRACT This study aims to understand and explain prehistoric funerary practices from the perspective of Finnish Stone Age hunter-gatherer and early pastoralist earth graves located in mainland Finland. These structures date primarily from the Late Mesolithic to the end of the Middle Neolithic (ca. 6800–2300 cal BC) and represent a unique challenge to archaeological research. This is because unburnt bone material — including human remains — along with other perishable materials are generally not preserved in the acidic soils of Finland. Accordingly, the only feature that marks a Stone Age earth grave is the presence of ochre or stained soil, sometimes together with grave goods typical for that period. This thesis presents a compilation of material remains and archival infor- mation from Stone Age earth grave sites and research material as a whole. This approach aims to demonstrate that, whilst Finnish Stone Age earth graves primarily lack human remains and other perishable materials, we can still gain important new insights into Stone Age funerary practices. Consequently, the objective of this thesis lies in systematically studying the earth grave materials, attempting to understand the rituals behind them, and using these data to in- terpret mortuary practices and cosmology. Based on the results described and discussed in this thesis, the Stone Age mortuary tradition in the Finnish territory represents a complex set of practices that includes not only the archaeologically visible earth grave tradition, but also other means of ritually disposing of the dead body. Accordingly, when we refer to Stone Age mortuary practices in the Finnish territory, we are not speaking of ‘inhumations in simple pit graves’, but of the material remains of complicated rituals that give meaning to and place death within the cosmology of those people. Indeed, the systematic archaeological research conducted in this thesis revealed that both adults and subadults were given earth graves, a tradition also known from better-preserved Stone Age cemeteries in nearby regions of Finland. Similarly, Stone Age people used — and did not use — certain artefacts or raw materials in their funerary practice, in clearly ritualised ways and, for example, to emphasise the identity of the com- munity. When comparing the data in this thesis to other ritual practices known from that specific period and region, Finnish Stone Age earth graves seem to encode an animistic–shamanistic cosmology. Indeed, similar to, for example, prehistoric rock art sites, the Stone Age hunter-gatherer cemeteries are also situated next to topographic features possibly connected to supernatural pow- ers, whilst the graves themselves were furnished with objects that might have been considered living. Simultaneously, an intentional connection to past gen- erations was also sought by positioning new burials amongst older ones or by reusing old cemeteries. To conclude, even if the Finnish Stone Age earth graves 3 primarily lack human remains and other perishable materials, the graves are not as poorly preserved as one might assume. On the contrary, when the earth grave material was investigated as a whole and subjected both to new analyses and theoretical understanding, we gain important new insights into Stone Age mortuary practices and cosmology. 4 PREFACE My journey with prehistoric burials and mortuary practices began in Cam- bridge in 2005, when I found a copy of Mike Parker Pearson’s The Archaeol- ogy of Death and Burial in a local bookstore. I spent several hours afterwards in a dim corner of that bookstore reading his book from cover to cover. That same book now sits on my desk; when I glimpse its cover, I recall my delight at finding it. That book not only lead me towards mortuary archaeology, but also offered a theoretical framework that has guided me from my Master’s thesis, dealing already with Finnish Stone Age graves, to this dissertation. This dissertation picks up where my Master’s thesis left off. In doing so, it aims to provide an overview of Finnish Stone Age earth graves and to make sense of mortuary practices and cosmology during that era. Although organic components remain largely missing, the material has proved sufficiently intri- guing to maintain my intellectual interest throughout the last decade and a half. I can even say that these burials have haunted me from the very beginning of this journey. However, despite travelling this path for more than a decade, I did not understand the meaning of death until I lost a loved one. Living through death and burial in a contemporary society, however, puzzled me. In our world, death is handled by outsiders—nurses, morticians, and priests—and we, heart- broken in our loss, remain outside the process of burial. When my loved one died, I felt as if the only thing I was allowed to participate in was the long, liminal weeks following the moment of death until the burial. Perhaps I could have participated more, but no one told me how. In our society, knowledge of death remains the possession of a few and is no longer openly shared. This experience left me thinking about my thesis. According to Stone Age hunter-gatherer burial material from Finland and abroad, the dead were not merely cared for, but an intentional connection was sought by placing new burials amongst those older. Whilst in this thesis I used this material to inter- pret the cosmology of Stone Age people, it seems evident that these meaningful rituals also helped individuals then to overcome the loss of their loved one. However, as I coped with death in my own life, I did not participate in handling the body or in preparing my loved one for burial. Furthermore, since I am not a member of a Lutheran congregation, the funerary ceremony did not place that death within my cosmology either. Thus, I lacked meaningful death rituals altogether. I am not alone in my thoughts. In fact, similar experiences gave rise to a death-positive movement that encourages people to speak openly about death, dying, and corpses. Simultaneously, attention has focused on the role of death rituals—both sacred and secular—and to the ways in which these ritual practices assist us in coping with death. Through this thesis, I hope to contribute 5 to this discussion by offering insights into ancient funerary practices that nev- ertheless echo our modern-day concept of burying the dead. I even dare to suggest that, alongside the knowledge gained from prehistoric graves and burials, the social significance of the archaeology of death and burial might lie in its creativity in allowing us to find meaningful responses to contemporary death. 6 AKNOWLEDGEMENTS Numerous people have contributed to this thesis by offering support, insights or materials. To begin with, I would like to offer my sincere gratitude to my supervisors Antti Lahelma, Mika Lavento and Kristiina Mannermaa for all the time and effort they have invested to me – this thesis would not have been written without you! Thank you Mika and Antti for always being there for my questions, big and small, and for believing in this topic from the very beginning. A special thanks goes to Kristiina who took me under her wing (pun in- tended!) and mentored me from my first conference presentation to our co- authored papers and research collaboration – thank you for all of our adven- tures! I would also like to thank the pre-examiners of this thesis, Professor Aivar Kriiska and PhD Liv Nilsson Stutz (who also acted as the opponent of this thesis) for their insightful comments and suggestions for future research. I would furthermore like to offer my greatest gratitude to my co-authors Kati Salo, Kristiina Mannermaa, Tuija Kirkinen, Krista Vajanto and Janne Ruokolainen for wonderful collaboration. I would also like to express my gratitude for Torsten Edgren and Mirja Miettinen for reciting their excavation experiences to me. I am especially grateful for Torsten for inviting me to his home and sharing his experiences, photographs and field notes with me. These materials and discussions have been invaluable for this thesis. Milton Núñez is to be thanked for all the support and comments he has offered me during these years. It seems that getting lost in Turku can be the start of a wonderful friendship! In regard of friendship, I would also like to thank my co-doctoral students in UH archaeology – Santeri Vanhanen, Marko Marila, Jarkko Saipio, Tuuli Heinonen and Frida Ehrnsten – for our numerous discussions over lunch and coffee breaks. It has been great to be on this journey with you! I have also received invaluable support from all my friends and colleagues in archaeology at the universities of Helsinki, Turku and Oulu and in all other institutes as well.

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